جستجوی مقالات مرتبط با کلیدواژه "این الله" در نشریات گروه "علوم قرآن و حدیث"

Knowing the figurative meaning of similar words in the Quran is necessary to understand the meaning of the word and, accordingly, to understand the meaning of the verse. This research studies the commentators' viewpoints on the figurative meaning of “Yad” in verse “Yad-o-Allah-e-Fawq-a Aydīhim” with a descriptive-analytical method. Considering that it is proven in theology that God is exempt from having physical organs, then the true meaning of “yad”, i.e. hand, in this verse cannot be related to God. The main question of this research is that “What is the figurative meaning of the word “yad” in this verse and what did God intend by “yad” in this verse?” The commentators have presented diverse meanings for the figurative meaning of “yad” here, which can be counted up to 18. Zamakhsharī, the great commentator, for the first time assigned the meaning of the hand of the Messenger of God (pbuh) to the word “yad”, which was accepted by a group of commentators after him. This research criticizes Zamakhsharī's view and does not consider his claim comprehensive, rather it interprets the figurative sense of the word “yad” to “the hand of God's allegiance”.

This article aims to examine the ultimate goal of ethics by comparing the views of Mulla Sadra and Thomas Aquinas, two prominent Muslim thinkers. It seeks to elucidate the common aspects such as happiness and enjoyment in the concept of the meeting with God (Liqa' Allah) and the various forms of encountering God in this world and the hereafter according to these two philosophers. By analyzing and presenting their perspectives and arguments, the article demonstrates the convergence of these two philosophers in their foundations and beliefs. Aquinas' arguments for proving the meeting with God as the basic and ultimate goal of ethics are mainly based on the necessity of unity, transcendence, and divine love. On the other hand, Mulla Sadra presents different dualistic arguments, some based on a general ontological perspective and others on a specific anthropological perspective. Mulla Sadra does not consider anything other than moral obstacles such as excessive desire and anger as hindrances to the realization of divine encounter, emphasizing the possibility of universal and eternal perception of this mode of encounter, even in this world. However, while Aquinas agrees with Mulla Sadra on many matters, he holds a different view on the possibility of divine proximity and encounter.

Believing in God's direction is one of the issues that is discussed in the theology. Some Salafi scholars with a lexical inference from some religious texts are trying to prove that God has a certain place and he is in the sky, citing the "Female Slave Hadith". The main issue for the author of this essay is how the Salafi scholars argued for the presence of God in the sky according to the above Hadith; Therefore, the author is going to consider to the views of four main Salafi scholars: Ibn Taymiyyah, ibn Baz, Albani, ibn Othaimin. In a library method, we have searched the phrase "in the sky" in their books, examining their analysis. The finding is that we must not focus too much on verbal meaning. The meanings might be metaphorical. Besides, there are so many Hadiths from the Holy prophet (PBH) and verses in the Holy Quran that contradict with the "Female Slave Hadith".

Since Walīyullāh is not the manifestation of one name like other beings in the world, but rather the manifestation of all divine names, for this reason it surrounds beings that are the manifestation of one or even several names of divine names; in fact, Walīyullāh is the truth in which all the divine names are manifested. He is a whole truth with the potential to bear all the divine names and attributes, therefore, everything that has manifested in these two aspects is not outside the scope of this truth; this is the meaning of wilāyat of Walīyullāh, which is the manifestation of Allah's wilāyat. Tasbīḥ is one of the things that is responsible for the growth and excellence of all phenomena; in other words, all the names are moving towards their exaltation with the glorification in them. And as mentioned above, since all the names and attributes are manifested in the name of Walīyullāh, then the glorification also takes place in this context; so, it can be concluded that with the manifestation of Allah's will in the world, glorification has also occurred, and all the divine names within the framework of wilāyat of Allah Almighty, with the ability called Tasbīḥ, which is embedded in the institution of each name, move toward their ultimate goal.

Since the time of the revelation of the holy Quran, the interpretation of its verses has been discussed as well. It is natural that throughout history, interpretation of the verses has undergone changes and transformations. One of these verses is verse 138 of Surah Al-Baqarah, which is known as “the Sibgha of Allah” (“the Dye of Allah"). In this noble verse, reference is made to divine dye and color. The question is how the dye and color of Allah truly is. What is its meaning and concept? And how have interpreters from different eras interpreted it based on their inclinations and orientations? In this study, the method of content analysis was used to analyze interpretive comments, and the results of examining the historical evolution of comments show that initially, in the earliest interpretations, by mentioning the baptismal rite of Christians, the dye was interpreted as “Islam.” Then, in the narrated interpretations of Sunni scholars, it was translated and interpreted as “Islam,” “nature,” “traditions including circumcision,” and “divine piety.” Moreover, in the narrated interpretations of Shi'a scholars, it was translated and interpreted as "Islam" and "adorning the believers with the guardianship of the Imam in the world of covenant." Then, in the interpretations of the fifth and sixth centuries, with the help of reasoning and intellectual and literary analysis, and by referring to various statements, the dye was understood as “nature” or “purification” through faith in Islam. Later on, in the medieval period, mystical interpreters like Ibn Arabi considered the dye as the inner and true essence of religion. In contemporary times, along with quotations from the past, jurisprudential or intellectual analyses with a modern approach have been considered, and the messages of the verse, such as rejecting racial and tribal differences as well as calling for justice and brotherhood are emphasized. It is worth mentioning that each of the mentioned meanings can be correct, but it seems that the “colorless color of Allah,” which is the “religion of Islam” and, consequently, the “guardianship of the Imam” as a complete example, can be chosen as the best and most comprehensive interpretation of “the dye of Allah.”

Conceptual relationship assessment between the verses of the Holy Quran is a subject that has attracted the attention of Quran researchers for a long time. In the present article, the content of verses that include the phrase “ma ʿindallah” (what is with Allah) with the two attributes of being better and more lasting and evaluating the extent of the relationship between them and the phrase “baqīyyatallah”  (what remains of Allah’s provisions) has been studied focusing on Chapter al-Qaṣas, verse 60, al-Naḥl, verse 95-96 and Hūd, verse 96. The present study, conducted through a descriptive-analytic method and relying on the Quran through Quran exegetic method, strives to find the relationship between the concept of ma ʿindallah which refers to the hereafter and spiritual and positional closeness, and baqīyyatallah which refers to something that God has intended to endure and its termination is impossible and strives to prove, with the help of narrations of the Infallibles, that the divine prophets, the pure Imams in general and specifically the Imam of the Time (may Allah hasten his reappearance), are among the instances of baqīyyatallah and God’s purpose in the verse, “what remains of Allah’s provision is better for you, should you be faithful…” [11: 86], is to attract the attention of the believers to the most complete instance of baqīyyatallah and the last divine proof and provision. And by recognizing the instance of being better and more lasting and its most manifest instance and through him, one can arrive at divine recognition, servitude, and closeness (ʿindiyya).

Among the controversial issues in the field of the language of religion and the Qur'an is the realism/unrealism of the language of the stories of the Qur'an. The unreality of the language of Qur'anic stories has been proposed by some new thinkers including Muhammad Ahmad Khalafullah. In this analytical-descriptive article, while pointing to the unrealistic approach to the language of religion and the historical statements of religious texts in the Western world, Baroosh has explained the point of view of Muhammad Ahmed Khalfullah, and then based on the interpretive opinions of Ayatollah Javadi Amoli, this point of view has been evaluated. The findings of the research are that Khalafullah's point of view is in conflict with rational arguments such as the proof of miracles (away from disagreement and contradiction) and also in conflict with the explicitness of some verses of the Qur'an. In addition to the fact that the stories of the Qur'an in the language of the Qur'an are characterized by some negative and positive attributes (such as the description of truth) which negate the claims of Khalafullah in the unrealization of the stories of the Qur'an and the appearance in their realization.

The nature of the divine word in the form of revelation is a point of contention. In this regard, the study of existence in the form of Kon Fayacon's phrase has attracted the attention of researchers. Some, including Radscheit, the author of the entry of Word of God in the Leiden Encyclopedia of the Qur'an, have considered it a verbal address. The upcoming research has examined this entry with a descriptive-analytical approach. The result is that despite the author's accuracy in the number of verses, which is the main strength of the entry; Commenting without citing and referring to the opinions of commentators, inappropriate comparison of Quranic arguments with the teachings of the Testaments, weakness in Quranic citations and unfamiliarity with the basics of Quranic interpretation are among the shortcomings of the work. For this reason, the author's two more obvious conclusions about the prior existence of the matter and the humanity of the words of the Qur'an are ruled out; Because although it is not a matter of verbal existence, the revelation of the Qur'an, due to the immensity of human beings, happened by hearing the words and the divine words, and what is available today as the Qur'an is the same divine word.

The Quranic word baqīyatullāh is mentioned only in Surah Hūd among the surahs of the Qur’an. The presence of the mentioned word only in Surah Hūd has caused some commentators to interpret it in the context and content of the verses of Surah Hūd, and others have explained the word beyond the context of the Surah. The analysis of the interpretations and examples provided by the commentators is a matter that has been addressed in this research. At the end, it is concluded that baqīyatullāh means the immortal remnant attributed to Allah the Almighty, has countless examples and includes every blessed and beneficial existence that remains for humanity by Allah's will. Therefore, the things stated in the interpretations of Sunnis and most of the Shia interpretations are only the expression of some examples of this word.

An overview of the numerous uses of the term Sabīl Allāh in the Qurʾān shows that this concept has gone through different semantic paths and undergone semantic changes to be established in Islamic culture. Understanding these semantic changes is possible by reviewing the Qurānic exegesis and Islamic traditions. In this study, we are going to examine the stages of semantic evolution of the concept of Sabīl Allāh in the era of its formation. The obtained results show that Sabīl was first used in the concept of a vague path as a term of transportation, then it found the meaning of a way and also a way of life in the Quraʾāic vocabulary, then the migration of Muslims from Mecca to Medina, which was a movement along the same vague path, was called a movement in Sabīl Allāh. In a later stage, the desirable way of life of a Muslim was represented as a movement in such a vague path, which was known as the Sabīl Allāh. In order to be placed in this divine Sabīl, Muslims had to face difficulties such as being persecuted, emigrating, spending their wealth, doing Jihād, and finally being killed in such a way by the enemies of their religion. After the stabilization of the Islamic society by the prophetic migration, the idea of Jihad in the way of God was also formed based on the same idea of the Sabīl Allāh to mean the sum total of sincere efforts that a person should make with a divine purpose.

Analyzing the titles of Ahl al-Bayt (Infallible Imams) is very important. The present article seeks to examine the title Hujjat Allah in terms of the possibility of its exclusiveness to Imam Mahdi. This research, through using Hadith sources, attempts to firstly state that the mentioned title is used for all the Imams; but some scholars, like the late ˈAllāmah Majlisī say that this title is exclusive to Imam Mahdi (pbuh) because he is the last proof of Allah the Almighty on earth however a collective aspect is also mentioned that if there is a presumption to a certain infallible Imam, it is clear that this title will be specific to that Infallible person, but if it comes in a generic term, it will refer to Imam Mahdi (pbuh) however, we do not have any narration based on this matter. though this conclusion is weak, the weakness has been compensated by the practical way of scholars.

Scholars who have studied the structure of surah As-Saff suggest “striving in the way of Allah” or some of the pillars of Islam as the main semantic theme of this surah. Although there are referrals to these notions in the surah, they do not reflect the main motif of it. Moreover, these concepts do not reflect the peculiarity of this surah in comparison to other surahs of the Quran. The research method of this paper is the chronological arrangement of the mentioned happenings in the surah, based on the structural analysis of its verses. According to this viewpoint, surah As-Saff is mainly about the divine plan to implement a major improvement throughout a vast span and to upgrow believers towards the manifestation of the savior, Imam Mahdi (pbuh). The realization of this well-structured plan is achieved by the completion of the “light of Allah” and sending two precious consignments, namely “al-Huda” and “Deen al-Haqq”, through the governance of the last prophet. Compared to numerous Islamic societies, the timeline of Iranian history after the Islamic revolution has considerable conformance with the events mentioned in this surah. This Quran-based inquiry would lead to understanding the position of Iran’s Islamic revolution in the divine plan of God. Also, it provides a reliable basis for understanding the nature and future of this revolution.

The concept of female angels in the Qur'an has caused many difficulties for the modern Qur'anic scholars. Mentioning this concept in a conversation with the polytheists in a Meccan surah (al-Najm) can only be justified if the polytheists were already familiar with it. However, no evidence for this femininity is found not only in the pre-Islamic literature of Arab people but also in Christian and Jewish texts. This issue confuses the perception of angels as the daughters of Allāh and also causes difficulties in their relation to Arabian goddesses. The main questions are as follow: what is the origin of the female angels? How did the polytheists perceive the angels as female beings and with what justification did they consider the angels as the daughters of Allāh? What connection is there between these angels and Arabian goddesses that are al-Lāt, al-ʿUzzā, and Manāt? One of the views presented in this regard, whose sparks also go back to G. Howting, is that the concept of female-angels can only be rational based on the basis of a combined model, instead of one-component conformity. Especially in relation to a group of Mesopotamian Jews who identified the stars and other cosmic bodies with angels. According to this view, if the three aforesaid names in the Quran (al-Lāt, al-ʿUzzā, and Manāt) are used to refer to the celestial objects, and if the polytheists associate them with the angels, the problem of the Quran's disputation with the polytheists seems understandable.

The subject the meeting with Allah" and the intuition of God, at the same time as revelation of the verses of the Holy Qur’an, was raised among Muslims and has continued until now, causing various debates among Islamic thinkers, including commentators, and different schools of thought, Mujassima, Ash'ari, Mu‘tazilite and Imāmiyya have each expressed their own views on this matter. Even among the Shia commentators, there is no consensus and each of them has explained and interpreted the intuition and the meeting with Allah in many ways. What is the truth the meeting with Allah? Is the intuition the Supreme Being a rational possibility? What is the meaning and meaning of "surely you must strive (to attain) to your Lord, a hard striving until you meet Him"? This paper used the content analysis method to evaluate and analyze interpretative opinions. The results show that there are several general views about "the meeting with Allah": 1. Seeing and meeting with God by eyes; 2. Metonymy, ezmar or taghdir of death, resurrection, reckoning, sanction, reward and punishment; 3. Esoteric intuition or knowledge present in the Day of Resurrection; 4. Esoteric intuition or knowledge present in the world; 5. The special meeting of the Lord by the immaterial spirit and intuition of Divine beauty. Also, this study shows the semantic development, deepening and expansion of interpretive opinions over time.

The human conditions was very different before and after breathing the soul and the teaching the names; This caused the devil not to prostrate and to disobey the divine command. The present study, by descriptive-analytical method and by comparing the verses of Surahs: Al-Alaq, Al-Baqarah and Al-Rahman and considering the relationship between the mentioned verses, came to the conclusion that there is a close relationship between the verses in teaching man to develope from a common man or rational animal to the Qur'anic man or the perfect man. As mentioned Surah Al-Alaq, God has taught man some unknown things; In Surah Al-Baqarah, this man is introduced as the Caliph of God on the earth, who become fallen prostrated by angels under the teaching of the names. The man prstrated by the angels becomes a perfect man by teaching the names; The perfect human being, who before education was only a common man or rational animal, but after education becomes a theologian and a Qur'anic human being.